• Journal of Korean Medical classics
• /
• v.22 no.3
• /
• pp.53-78
• /
• 2009

To catch the message of Taoism inside the theory of Korean medicine, we have to understand the contents of Tao Te Ching(道德經) the only writings of Lao-tzu(老子). And to do that, precise translation into Korean language must be held before anything else. There have been a little bit more than 50 Korean versions of Tao-te-Ching, and we screened out 10 versions based on academic value. With them, we had a study on the translation of Tao Te Ching, from chapter 1 to 20. Our study found that the existing 10 versions have some obscure words, wrong paragraph classifications, descriptions out of context needing remedial actions for exact understanding. And Chinese words and phrases with various meanings could be translated correctly with our constant rule that values consistent context.

• The Journal of Korean Philosophical History
• /
• no.41
• /
• pp.9-38
• /
• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• The Journal of the Korea Contents Association
• /
• v.17 no.5
• /
• pp.357-365
• /
• 2017

In this study, we examined how the United States, Chinese, and Japanese viewers perceive the morality of the main characters in the family drama 'Take Care of Mom' and the influence of the perceived morality has on drama enjoyment and quality evaluation. Results show that the viewers from all three countries evaluated 'Hoonjae' favorably and evaluated selfish older brother, 'Hyung Kyu', unfavorably. This means there are common norms that exist in all three countries for judging the good and evil in a drama. However, the main female characters that played opposing characteristics were evaluated differently from all three countries. This is because the relationship between parents and children, and the role of mother and woman were perceived differently from each country. These results support the argument that consumption of drama may differ by viewer's cultural background. Additionally, the research hypothesis that 'moral evaluation of major characters will influence the drama enjoyment and evaluation of the drama quality' was not supported in China and Japan, and was only supported by the U.S. viewers.

• Journal of Korean Medical classics
• /
• v.17 no.4
• /
• pp.106-119
• /
• 2004

This paper is mainly on the epistemology of "Dodeok-gyeong(道德經)" and "Hwangje-Naegyeong(黃帝內經)", and the relation of each other. Amog the conclusions, following things are worth mention. The point of "Dodeok-gyeong" can be said as the epistemological "Do(道)". When it expressed as something, it cannot be the original form. This principle can be applied to "Hwangje-Naegyeong" in the flow of Gi(氣) and in the property of movement of Eumyang-Ohaeng(陰陽五行). In "Dodeok-gyeong", the notions of the relativity of all things, come out as inter promotion and interacting. It can be related to the typical etiology and pathology of the Eastern medicine, In "Dodeok-gyeong", the emphasis on woman which represents the 'Eum' also emerged well in "Hwangje-Naegyeong". "Dodeok-gyeong" emphasize on the relative value of the contrasted things, In the Easten ideas, the smallest thing can be the same as the largest thing with the exception of comparison of each other. As the same way, the human body can be the small cosmos, and the Heaven and human beings correspond to each other.

• Journal of the Daesoon Academy of Sciences
• /
• v.48
• /
• pp.269-303
• /
• 2024

Donghak's teaching, In-nae-cheon, means "humans are divine." It is said, "When humans were formed, God's blessing was required for their formation." Donghak's Sincerity, Respectfulness, and Faithfulness is based on believing in God, respecting God, and practicing His teachings with utmost sincerity. These are key to implementing In-nae-cheon. On the other hand, the Three Essential Attitudes in Daesoon Thought, also Sincerity, Respectfulness, and Faithfulness, appear in a religious sense. These can be distinguished from Sincerity, Respectfulness, and Faithfulness in the Donghak moral sense. Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought goes beyond moral awareness, and calls for belief in God as the Absolute. Accordingly, Sincerity, Respectfulness, and Faithfulness in this context, that of Daesoon Thought, aims at the realization of an Earthly Paradise wherein God's will can be achieved. Humans participating in the construction of Earthly Paradise value the practice of Sincerity, Respectfulness, and Faithfulness. In Daesoon Thought, it is said that when one exerts sincerity, respect, and faith in God (Sangje), all the blessings and fortune of the Later World, even those of longevity, will be endowed through transformation via effortless action (無爲而化). Accordingly, Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought is based on God's descent into the world and His Reordering Works of Heaven and Earth (天地公事). This is a religious faith that worships Sangje and is based on the doctrinal dimension of 'guarding against self-deception (毋自欺)' and the philosophical dimension of Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought. Donghak's In-nae-cheon and the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. Therefore, in order to clearly compare and analyze the moral significance of Donghak history and the religious meaning of Daesoon Thought, Roderick Ninian Smart's method of religious phenomenology can be actively used. In this way, the ethical and legal dimensions of Donghak's In-nae-cheon and the doctrinal and philosophical dimensions of the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. From this style of research, it can be concluded that the realization of commonly shared spirituality can be an opportunity for greater human dignity.

• Sim-seong Yeon-gu
• /
• v.30 no.1
• /
• pp.1-30
• /
• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• Journal of Society of Preventive Korean Medicine
• /
• v.14 no.2
• /
• pp.13-26
• /
• 2010

There are two different views on the relationship between "Tao Te Ching" and the life nurturing thoughts. Some researchers think that the life nurturing is a main idea of "Tao Te Ching", but others do not. By analysing the related terminologies to life nurturing thoughts in the "Tao Te Ching", we came to the conclusions as below. 1. Chapters which mentioned about the life nurturing thoughts include chapter 2, 3, 7, 8, 9, 12, 16, 19, 20, 22, 24, 30, 35, 42, 44, 46, 50, 52, 55, 73, and 81. 2. Of 21 chapters that related with the life nurturing thoughts, 19 chapters mentioned about the mind nurturing(精神養生). It showed that "Tao Te Ching" put special emphasis on the mental health in the aspect of life nurturing. 3. There are 5,283 characters in "Tao Te Ching", but only 422 characters were used to mention about the life nurturing thoughts. That could be a one proof that the life nurturing thoughts was not a main idea of "Tao Te Ching".

• Journal of Korean Medical classics
• /
• v.22 no.4
• /
• pp.129-143
• /
• 2009

In this paper, we will discuss the main characteristics of Korean traditional medicine and their bond with the philosophy of Noja(老子) to ultimately examine how "Dodeokgyeong(道德經)" affected medicine as a pragmatic field of study. Noja(老子) viewed the universe and the creatures living in it to be constituted by gi(氣), and that everything continuously moves and changes as a result of the conflicts between two opposing energies within, eum(陰) and yang(陽). "Hwangjenaegyeong(黃帝內經)" is about how this theory is applied to human lives. "Dodeokgyeong" speaks of the Heaven, Human, and Do accordance, offering the theoretical basis for the correspondence between nature and human in the "Hwangjenaegyeong", where the Heaven, Human and Do(道) accordance theory is embodied into each element of the human vital activity, establishing the identity of Korean traditional medicine as natural medicine. Noja declared life in accordance with Do(道) as an ideal way to live. "Hwangjenaegyeong" applies this idea to human vital activity setting the realization of Do the ultimate goal of life and offers actual guidelines. The preventive aspect of Korean traditional medicine is the characteristic most affected by "Dodeokgyeong". "Hwangjenaegyeong" and "Dodeokgyeong" both recognized the relativity of objects, and spoke of harmony and balance as the answer to conflicts between matters.

• The Korean Journal of Financial Management
• /
• v.14 no.1
• /
• pp.249-267
• /
• 1997

1996년 법률 제정을 거쳐 1997년 1월 1일 시행된 우리나라의 예금보험제도는 고정보험료 율방식을 채택하고 있다. 국정료율방식(國定料率方式)의 예금보험제도(預金保險制度는) 보험료 산출과 행정비용 등이 적게 들고 도입 및 운영이 용이하다는 장점이 있으나, 가입 금융기관의 도덕적위험(moral hazard)을 초래한다는 중대한 단점을 동시에 가지고 있다. 도덕적위험은 은행으로 하여금 고위험, 고수익을 추구하게 하여 결과적으로 위험이 낮은 은행으로부터 높은 은행으로 부가 이전되는 효과와 높은 위험을 가진 은행에게 오히려 낮은 보험료가 부과되는 부의 왜곡현상을 초래한다. 본 논문은 이와 같은 고정보험료율제도의 단점을 극복하는 장치인 은행위험에 근거한 차등 보험료율제도 즉, 위험조정보험료율제도의 핵심이라 할 수 있는 위험조정예금보험료(RADIP)를 실증적으로 추정해 내는데 그 목적이 있다. RADIP추정은 먼저 은행위험의 측정이 필수적인데, 은행위험인 자산수익률의 표준편차는 실제적으로 산출이 불가능하다. 따라서 이를 위해 본 논문에서는 Problem-Solving FORTRAN 프로그램인 'IMSL'을 사용한다. 그리고 측정된 은행위험을 기초로 RADIP가 최종적으로 측정되며, 이는 향후 고정료율보험료방식의 우리나라 예금보험제도가 차등료율보험료방식으로 전환될 경우 각 은행의 적정 예금보험료를 산출하는 합리적 기준이 될 것으로 생각된다.

• Journal of Families and Better Life
• /
• v.13 no.2
• /
• pp.56-67
• /
• 1995

본 연두는 환경교육교사들이 배워야 할 교육내용에 관한 선행연구를 기초로 하여 우리나라 중학교 교사들의 환경교육수행과 관련된 변인들을 분석해 보고자한다. 조사대상자 는대구.경북지역 중학교교사 295명이며 이들의 환경문제에 관한 이해도, 환경교육에 관한 목표 및 개념 인식 수준은 비교적 높으나 환경교육수행은 가장낮게 나타났다. 담당교과목별 환경교육관련 변인을 보면 환경교육수행에 있어서만 통계적으로 유의하게 나타났으며 교과 목별로 보면 도덕.국민윤리와 가정.실업.기술 담당교사의 평균이 가장 높다. 환경교육수 행에 대한 제변인의 영향력은 교육수준만 통계적으로 유의한 결과를 보여주었다 또한 담당 교과목별 환경교육수행에 대한 환경교육수준의 영향력은 가정.실업.기술과목 교사들의 경 우 가장 의미가 있었다 환경교육수행 수준이 높은 집단의 특성은 환경교육관련변인 중에서 환경교육수준(p<.001) 사회.인구적 변인중에서는 성별(p<.01) 연령(p<.01) 교육경력(p<.05) 담당교과목 (p.05)에 있어서 유의한 의미가 있으며 남성 40대 이상 교육경력 16년이상의 집 단 도덕.국민윤리와 가정.실업.기술과목의 집단이 더 많이 소속되어있다. 이러한 연구결 과는 환경교육수행을 위한 교사양성 및 교사재교육을 위하여 의미가 크다고 하겠다.